Political Conditions of Pre- Muhammad SAWS Arabia
Political Conditions of Pre- Muhammad SAWS Arabia
(This write up has been taken from the book titled "History of Islam: Prophet Muhammad (saas) and Khulafae Rashidin" written by Dr. Muhammad Omor Faruq and Dr. Mahfuzur Rahman Akandha, Published by BIIT, Dhaka- 2014)
Political Situation
The Makkans’
political power was based on their economic power. As Watt writes,
the caravans came into contact with the major powers in those areas
frequented by their caravans: Byzantium, Persia, and Abyssinia. In
the northern Arabian Peninsula, such settled tribes as the Ghassanids
established a strong alliance with Byzantium, thus protecting its
eastern gate from invasion. These tribes were originally Jews;
however, their ongoing contact with Byzantium eventually led to their
conversion to Christianity. Moreover, the Quraysh, one of Makkah’s
most influential tribes and the one into which Muhammad (SAAS) was
born, gained a sufficient level of prestige and nobility among the
other clans to eventually assume control over their political and
military forces. Over time, the Quraysh became strong enough to
protect its caravans and clients, gained many slaves to serve them
as fighters and soldiers, and formed many other clans into a
confederation against outsiders. Finally, they secured a monopoly
over the desert trade routes, having the best guides, escorts, and
camel drivers.1
Virtually, the whole
Arabia enjoyed a complete reign, and the neighboring empires of
Byzantium and Persia paid no attention to Arabs who were thought to
be barbaric, poor and hungry. There was no central government to
enforce law and order in the peninsula.
Tribal System :
The
whole Arabia was rent into innumerable petty states, each clan
forming a separate and independent political unit. Each tribe had a
chief of its own who would lead it in battles against a hostile tribe
to vindicate its rights. Tribal prejudices were common and small
incidents would lead to bitter feuds, which continued for
generations. But there was no law to bind the tribes to
the nation. The whole peninsula was, thus, like a hornet’s nest.
Power Sharing :
The
Arabs’ life which deserves mention is the bedouins’ deep-seated
emotional attachment to their clan. Family, or perhaps tribal-pride,
was one of the strongest passions for them. The doctrine of the unity
of blood was the principle that bound the Arabs into a social unity
was formed and supported by tribal pride. Their undisputed motto was:
“Might is Right” — Support your brother whether he is an
oppressor or oppressed” in its literal meaning; they were unmindful
of such Islamic amendment as states that supporting an oppressor
brother implies deterring him from transgression.
Election of a
Leader :
Avarice
for leadership, and a keen sense of emulation often resulted in
bitter tribal warfare, despite decadency from one common ancestor. In
this regard, the continued bloody conflicts of Aws and Khazraj, ‘Abs
and Dhubyan, Bakr and Taghlib, etc. are striking examples.
Tribal Conflict :
Inter-tribal
relationships were fragile and weak due to continual inter-tribal
wars of attrition. Deep devotion to religious superstitions and some
customs held in veneration, however, used to curb their impetuous
tendency to quench their thirst for blood. In other cases, there were
the motives of, and respect for, alliance, loyalty and dependency
which could successfully bring about a spirit of rapport, and abort
groundless bases of dispute. A time-honored custom of suspending
hostilities during the prohibited months (Muharram, Rajab,
Dhul-Qa’dah, and Dhul-Hijjah) functioned favourably and provided an
opportunity for them to earn their living and coexist in peace.
1
William Montgomery Watt, Muhammad
At Makka, p.
7-10.
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